Wolfe Tone is born in Dublin on June 20, 1763. The son of a coach maker, he studies law and is called to the Irish bar in 1789 but soon gives up his practice. In October 1791 he helps found the Society of United Irishmen, initially a predominantly Protestant organization that works for parliamentary reforms, such as universal suffrage and Roman Catholic emancipation. In Dublin in 1792 he organizes a Roman Catholic convention of elected delegates that forces Parliament to pass the Catholic Relief Act of 1793. He himself, however, is anticlerical and hopes for a general revolt against religious creeds in Ireland as a sequel to the attainment of Irish political freedom.

By 1794 Wolfe Tone and his United Irishmen friends begin to seek armed aid from Revolutionary France to help overthrow English rule. After an initial effort fails, he goes to the United States and obtains letters of introduction from the French minister at Philadelphia to the Committee of Public Safety in Paris. In February 1796 he arrives in the French capital, presents his plan for a French invasion of Ireland, and is favourably received. The Directory then appoints one of the most brilliant young French generals, Lazare Hoche, to command the expedition and makes Tone an adjutant in the French army.

On December 16, 1796, Wolfe Tone sails from Brest with 43 ships and nearly 14,000 men. But the ships are badly handled and, after reaching the coast of west Cork and Kerry, are dispersed by a storm. He again brings an Irish invasion plan to Paris in October 1797, but the principal French military leader, Napoleon Bonaparte, takes little interest. When insurrection breaks out in Ireland in May 1798, Wolfe Tone can only obtain enough French forces to make small raids on different parts of the Irish coast. In September he enters Lough Swilly, Donegal, with 3,000 men and is captured there.

At his trial in Dublin on November 10, Wolfe Tone defiantly proclaims his undying hostility to England and his desire “in fair and open war to produce the separation of the two countries.” He is found guilty and is sentenced to be hanged. Early in the morning of November 12, 1798, the day he is to be hanged, he cuts his throat with a penknife and dies at the age of 35 in Provost’s Prison, Dublin, not far from where he was born. He is buried in Bodenstown, County Kildare, near his birthplace, and his grave is in the care of the National Graves Association.

In 1790 Russell resumes his military career as a junior officer in the 64th Regiment of Foot and is posted to Belfast. The French Revolution in 1789 is warmly greeted in Belfast as are its ideals of liberty, equality, and fraternity. With his keen mind and radical ideas, Russell soon becomes a confidante of Henry Joy McCracken, James Hope, Samuel Neilson and others who are to play a prominent role in the United Irish movement. With them he develops ideas of parliamentary reform, to include the bulk of the people, and Catholic emancipation.

Russell leaves the army in July 1791 and attends a convention of the Whig Club in Belfast to mark Bastille Day. The convention is addressed by William Drennan, who proposes a brotherhood promoting separation from England and co-operation with the increasingly radical Cisalpine Club in the pursuit of political and social reforms. However, Russell notes the lack of trust between Dissenters and Catholics which is due to fears that Catholic radicalism can be bought off by religious concessions. Informing Wolfe Tone of his observations, within weeks leads to Wolfe Tone’s publication of Argument on Behalf of the Catholics of Ireland to address these suspicions. The pamphlet is extremely well received and provides the impetus for the founding of the Society of United Irishmen in Belfast on October 18, 1791.

Pressure from Dublin Castle later forces the United Irish movement to become a clandestine organisation as the would-be revolutionaries seek to continue their slow progress towards challenging the occupying British.

In 1795 Russell, Andrew Henderson, Henry Joy McCracken and Samuel Neilson lead a band of United Irishmen to the top of Cavehill overlooking the town of Belfast where they swear an oath “never to desist in our effort until we have subverted the authority of England over our country and asserted her independence” prior to Wolfe Tone’s exile to the United States. The event is noted in Dublin Castle although there is no immediate move to disband or arrest the members of the United Irishmen.

In 1796, Russell publishes an ambitious and far-sighted document, Letter to the People of Ireland, which lays out his vision of social and economic reform for the Irish nation. In addition to his stance on religious freedom, he makes clear his anti-slavery views in the Northern Star on March 17, 1792.

Russell takes an active part in organising the Society of United Irishmen becoming the United Irish commander in County Down. However the outbreak of the French Revolution in 1793 leads to an ongoing campaign against the United Irishmen and in 1796 he is arrested and imprisoned as a “state prisoner” in Dublin. In March 1799 he and the other state prisoners are transferred to Fort George in Scotland, an extensive fortress some miles north of Inverness built in the wake of the failed Jacobite rebellion of 1745-46. He is released on condition of exile to Hamburg in June 1802 following a brief cessation in the war with France.

Not content to sit things out in Hamburg, Russell soon makes his way to Paris where he meets Robert Emmet who is planning another insurrection pending the French renewal of the war against England. He agrees to return to Ireland in March 1803 to organise the North in conjunction with James Hope. However he meets with little success as much of the north is subdued following the suppression of the Irish Rebellion of 1798 and displays little appetite for a renewed outbreak. Finally, finding some support in the vicinity of Loughinisland, he prepares to take to the field on July 23, 1803, the date set by Emmett.

However the plan is badly thought out and quickly collapses, forcing Russell to flee to Dublin before a shot is fired in anger. He manages to hide for a number of weeks but Dublin is a hard place in which to hide in the days following the failure of Emmett’s rebellion as the shocked authorities have launched a massive campaign of raids and arrests in an effort to finally eradicate the United Irishmen.

Thomas Russell is promptly arrested and sent to Downpatrick Gaol where he is executed by hanging then beheaded on October 21, 1803.

At 11:05 PM Central Indonesian Time, a suicide bomber inside the nightclub Paddy’s Pub, sometimes referred to as Paddy’s Irish Bar and owned Natalia Daly of Cork, County Cork, detonates a bomb in his backpack, causing many patrons, with or without injuries, to immediately flee into the street. Twenty seconds later, a second and much more powerful car bomb hidden inside a white Mitsubishi van is detonated by another suicide bomber outside the Sari Club, a renowned open-airthatched roof bar located opposite Paddy’s Pub.

The bombing occurs during one of the busiest tourist periods of the year in Kuta Beach, driven in part by many Australian sporting teams making their annual end-of-season holiday.

Damage to the densely populated residential and commercial district is immense, destroying neighbouring buildings and shattering windows several blocks away. The car bomb explosion leaves a one-metre-deep crater.

The local Sanglah Hospital is ill-equipped to deal with the scale of the disaster and is overwhelmed with the number of injured, particularly burn victims. There are so many people injured by the explosion that some of the injured have to be placed in hotel pools near the explosion site to ease the pain of their burns. Many of the injured are forced to be flown extreme distances to Darwin (1,100 mi) and Perth (1,600 mi) on the Australian continent for specialist burn treatment.

A comparatively small bomb detonates outside the U.S. consulate in Denpasar, which is believed to have exploded shortly before the two Kuta bombs, causes minor injuries to one person and minimal property damage. It is reportedly packed with human feces.

The final death toll is 202, mainly comprising Western tourists and holiday-makers in their 20s and 30s who are in or near Paddy’s Pub or the Sari Club, but also including many Balinese Indonesians working or living nearby, or simply passing by. Hundreds more people suffer horrific burns and other injuries. The largest group among those killed are holidayers from Australia with 88 fatalities. On October 14, the United Nations Security Council passes Resolution 1438 condemning the attack as a threat to international peace and security.

James Barry, Irish painter best remembered for his six-part series of paintings entitled The Progress of Human Culture in the Great Room of the Royal Society of Arts in London, is born in Water Lane (now Seminary Road) on the northside of Cork, County Cork on October 11, 1741.

Barry first studies painting under local artist John Butts. At the schools in Cork to which he is sent he is regarded as a child prodigy. About the age of seventeen he first attempts oil painting, and between that and the age of twenty-two, when he first goes to Dublin, he produces several large paintings.

The painting that first brings him into public notice, and gains him the acquaintance and patronage of Edmund Burke, is founded on an old tradition of the landing of Saint Patrick on the sea-coast of Cashel, although Cashel is an inland town far from the sea, and of the conversion and Baptism of the King of Cashel. It is exhibited in London in 1762 or 1763 and rediscovered in the 1980s in unexhibitable condition.

Soon after his return to England in 1771 Barry produces his painting of Venus, which is compared to the Triumph of Galatea of Raphael, the Venus of Urbino of Titian and the Venus de’ Medici. In 1773 he exhibits his Jupiter and Juno on Mount Ida. His Death of General Wolfe, in which the British and French soldiers are represented in very primitive costumes, is considered as a falling-off from his great style of art.

In 1773 Barry publishes An Inquiry into the real and imaginary Obstructions to the Acquisition of the Arts in England, vindicating the capacity of the English for the fine arts and tracing their slow progress to the Reformation, to political and civil dissensions, and lastly to the general direction of the public mind to mechanics, manufactures and commerce.

In 1774 a proposal is made through Valentine Green to several artists to ornament the Great Room of the Society for the encouragement of Arts, Manufactures and Commerce (now the Royal Society of Arts), in London’s Adelphi Theatre, with historical and allegorical paintings. This proposal is rejected at the time. In 1777 Barry makes an offer, which is accepted, to paint the whole on condition that he is allowed the choice of his subjects, and that he is paid by the society the costs of canvas, paints and models. He finishes the series of paintings after seven years to the satisfaction of the members of the society. He regularly returns to the series for more than a decade, making changes and inserting new features. The series of six paintings, The progress of human knowledge and culture, has been described by critic Andrew Graham-Dixon as “Britain’s late, great answer to the Sistine Chapel.”

Soon after his return from the continent Barry is chosen a member of the Royal Academy of Arts. In 1782 he is appointed professor of painting in the room of Edward Penny with a salary of £30 a year. In 1799 he is expelled from the Academy soon after the appearance of his Letter to the Society of Dilettanti, an eccentric publication, full of enthusiasm for his art and at the same time of contempt for the living professors of it. He remains the only academician ever to be expelled by the Academy until Brendan Neiland in July 2004.

After the loss of his salary, a subscription is set on foot by the Earl of Buchan to relieve Barry from his difficulties, and to settle him in a larger house to finish his painting of Pandora. The subscription amounts to £1000, with which an annuity is bought, but on February 6, 1806 he is seized with illness and dies on February 22. His remains are interred in St. Paul’s Cathedral, London on March 4, 1806.

(Pictured: James Barry, Self-portrait, 1803, oil on canvas. National Gallery of Ireland, Dublin.)

The Whiteboys, a secret Irish agrarian organisation in 18th-century Ireland which uses violent tactics to defend tenant farmer land rights for subsistence farming, is created on October 1, 1761. Their name derives from the white smocks the members wear in their nightly raids. They seek to address rack-rents, tithe collection, excessive priests’ dues, evictions and other oppressive acts. As a result they target landlords and tithe collectors. Over time, Whiteboyism becomes a general term for rural violence connected to secret societies. Because of this generalisation, the historical record for the Whiteboys as a specific organisation is unclear. There are three major outbreaks of Whiteboyism: 1761–64, 1770–76 and 1784–86.

Between 1735 and 1760 there is an increase in land used for grazing and beef cattle, in part because pasture land is exempt from tithes. The landlords, having let their lands far above their value, on condition of allowing the tenants the use of certain commons, now enclose the commons, but do not lessen the rent. As more landlords and farmers switch to raising cattle, labourers and small tenant farmers are forced off the land. The Whiteboys develop as a secret oath-bound society among the peasantry. Whiteboy disturbances had occurred prior to 1761 but were largely restricted to isolated areas and local grievances, so that the response of local authorities had been limited.

Their operations are chiefly in the counties of Waterford, Cork, Limerick, and Tipperary. This combination is not political. It is not directed against the government, but against the local landlords. Members of different religious affiliations take part.

The first major outbreak occurs in County Limerick in November 1761 and quickly spreads to counties Tipperary, Cork, and Waterford. A great deal of organisation and planning seems to have gone into the outbreak, including the holding of regular assemblies. Initial activities are limited to specific grievances and the tactics used non-violent, such as the levelling of ditches that closed off common grazing land, although cattle hamstringing is often practised as the demand for beef prompts large landowners to initiate the process of enclosure. As their numbers increase, the scope of Whiteboy activities begins to widen, and proclamations are clandestinely posted stipulating demands such as that rent not be paid, that land with expired leases not be rented until it has lain fallow for three years, and that no one pay or collect tithes demanded by the Anglican Church. Threatening letters are also sent to debt collectors, landlords, and occupants of land gained from eviction, demanding that they give up their farms.

March 1762 sees a further escalation of Whiteboy activities, with marches in military array preceded by the music of bagpipes or the sounding of horns. At Cappoquin they fire guns and march by the military barracks playing the Jacobite tune “The lad with the white cockade.” These processions are often preceded by notices saying that Queen Sive and her children will make a procession through part of her domain and demand that the townspeople illuminate their houses and provide their horses, ready saddled, for their use. More militant activities often follow such processions with unlit houses in Lismore attacked, prisoners released in an attack on Tallow jail and similar shows of strength in Youghal.

On April 2, 1762 a force of 50 militia men and 40 soldiers set out for Tallow. By mid-April at least 150 suspected Whiteboys have been arrested. Clogheen in County Tipperary bears the initial brunt of this assault as the local parish priest, Fr. Nicholas Sheehy, had earlier spoken out against tithes and collected funds for the defence of parishioners charged with rioting. An unknown number of “insurgents” are reported killed in the “pacification exercise” and Fr. Sheehy is unsuccessfully indicted for sedition several times before eventually being found guilty of a charge of accessory to murder, and hanged, drawn and quartered in Clonmel in March 1766.

In the cities, suspected Whiteboy sympathisers are arrested and in Cork, citizens form an association of about 2,000 strong which offer rewards of £300 for capture of the chief Whiteboy and £50 for the first five sub-chiefs arrested. They often accompany the military on their rampages. The leading Catholics in Cork also offer similar rewards of £200 and £40 respectively.

In the summer of 1647, Murrough O’Brien, 6th Baron Inchiquin, the Irish Protestant commander of the Protestant army of Cork, commences a campaign against the Irish Catholic strongholds in Munster. The counties of Limerick and Clare are raided and he soon turns his attention to the bountiful eastern counties of Munster. In early September, his forces quickly take the Cahir Castle in Tipperary. This strong castle is well positioned to become a base for the Cork Protestant army, and it is used to raid and devastate the surrounding countryside. The Munster army under Lord Taaffe does not make any serious effort to oppose Inchiquin, probably the result of the political scheming of Donough MacCarty, 2nd Viscount Muskerry and other powerful Irish lords who hope to keep the Munster army intact for their own ends. As such, Inchiquin is allowed to make a major push towards the town and ecclesiastical centre of Cashel.

Inchiquin has already launched two minor raids against Cashel, and he now has the opportunity to launch a major assault. The Parliamentarian forces first storm nearby Roche Castle, putting fifty warders to the sword. This attack terrifies the local inhabitants of the region, some of whom flee to hiding places, while hundreds of others flee promptly to the Rock of Cashel, a stronger place than the town itself. Lord Taaffe has placed six companies in the fortified churchyard that sits upon the rock, and considers the place defensible, though he himself does not stay to put it to the test, leaving command to the Governor Lieutenant-Colonel Butler.

Arriving with his army at the Rock, Inchiquin calls for surrender within an hour. The defenders of the churchyard offer to negotiate but that is refused, and on the afternoon of September 15 the assault commences. The Parliamentarians are first reminded of earlier atrocities against Protestants, and then begin to deploy. The attack is led by around 150 dismounted horse officers with the remainder of the infantry following. Troops of horse ride along the flanks of the advancing force to encourage the infantry. The Irish soldiers attempt to drive off the attackers with pikes while the civilians inside hurl rocks down from the walls. In turn the attackers hurl firebrands into the compound, setting some of the buildings inside on fire. Although many are wounded, the Parliamentarians gradually fight their way over the walls, pushing the garrison into the church.

Initially, the Irish defenders manage to protect the Church, holding off the attackers trying to get through the doors, but the Parliamentarians then place numerous ladders against the many windows in the church and swarm the building. For another half an hour fighting rages inside the church, until the depleted defenders retreat up the bell tower. Only sixty soldiers of the garrison remain at this point, and they thus accept a call to surrender. However, after they have descended the tower and thrown their swords away, all are killed.

In the end all the soldiers and most of the civilians on the Rock are killed by the attackers. The Bishop and Mayor of Cashel along with a few others survive by taking shelter in a secret hiding place. Apart from these a few women are spared, after being stripped of their clothes, and a small number of wealthy civilians are taken prisoner, but these are the exceptions. Overall, close to 1,000 are killed, amongst them Lieutenant-Colonel Butler and catholic scholar Theobald Stapleton. The bodies in the churchyard are described by a witness as being five or six deep.

The slaughter is followed by extensive looting. There is much of value inside, for apart from pictures, chalices and vestments of the church, many of the slain civilians had also brought their valuables with them. The sword and ceremonial mace of the mayor of Cashel, as well as the coach of the bishop are captured. The plunder is accompanied by acts of iconoclasm, with statues smashed and pictures defaced. The deserted town of Cashel is also torched.

The atrocity at Cashel causes a deep impact in Ireland, as it is the worst single atrocity committed in Ireland since the start of fighting in 1641. Previously, the most infamous massacre amongst the Catholic population is that at Timolin in 1643, when 200 civilians are killed by James Butler, 1st Duke of Ormonde‘s English Royalist army, but many more than this are killed at Cashel, and the Rock of Cashel is one of the chief holy places of Ireland. The slaughter of the garrison at Cashel and the subsequent devastation of Catholic held Munster earns Inchiquin the Irish nickname, Murchadh na Dóiteáin or “Murrough of the Burnings.”

James (Joseph) Hanley, British novelist, short story writer, and playwright of Irish descent, is born in Kirkdale, Liverpool, Lancashire on September 3, 1897. He publishes his first novel, Drift, in 1930. The novels and short stories about seamen and their families that he writes in the 1930s and 1940s include Boy (1931), the subject of an obscenity trial. He comes from a seafaring family and spends two years at sea himself. After World War II there is less emphasis on the sea in his works. While frequently praised by critics, his novels do not sell well. In the late 1950s, 1960s, and early 1970s he writes plays, mainly for the BBC, for radio and then for television, and also for the theatre. He returns to the novel in the 1970s. His last novel, A Kingdom, is published in 1978, when he is 80 years old.

Hanley is born to a working class family. Both his parents are born in Ireland, his father Edward Hanley around 1865, in Dublin, and his mother, Bridget Roache, in Queenstown, County Cork, around 1867. Both are well established in Liverpool by 1891, when they are married. Hanley’s father works most of his life as a stoker, particularly on Cunard Line liners, and other relatives have also gone to sea. He grows up living close to the docks. He leaves school in the summer of 1910 and works for four years in an accountants’ office. Then early in 1915 at the age of 17, he goes to sea for the first time. Thus life at sea is a formative influence and much of his early writing is about seamen.

In April 1917, Hanley jumps ship in Saint John, New Brunswick, Canada, and shortly thereafter joins the Canadian Expeditionary Force in Fredericton, New Brunswick. He fights in France in the summer of 1918, but is invalided out shortly thereafter. After the war he works as a railway porter in Bootle and devotes himself to a prodiguous range of autodidactic, high cultural activities – learning the piano, regularly attending concerts, reading voraciously and, above all, writing. However, it is not until 1930 that his novel Drift is accepted.

Hanley moves from Liverpool to near Corwen, North Wales in 1931, where he meets Dorothy Enid “Timothy” Thomas, neé Heathcote, a descendant of Lincolnshire nobility. They live together and have a child, Liam Powys Hanley, in 1933, but do not marry until 1947. In July 1939, as World War II is approaching, he moves to London to write documentaries and plays for the BBC. He moves back to Wales during the early years of the war, settling in Llanfechain on the other side of the Berwyn range from Corwen. In 1963, the Hanleys move to North London to be close to their son.

In 1937 Hanley publishes an autobiographical work, Broken Water: An Autobiographical Excursion, and while this generally presents a true overall picture of his life, it is seriously flawed, incomplete and inaccurate. Chris Gostick describes it as “a teasing palimpsest of truth and imagination.”

Hanley’s brother is the novelist Gerald Hanley and his nephew is the American novelist and playwright William Hanley. Hanley’s wife also publishes three novels, as Timothy Hanley. She dies in 1980. James Hanley himself dies in London on November 11, 1985 and is buried in Llanfechain, Wales.